reme object of their undivided love and worship a manifested God, and they have for their government Divine laws, the operations of which they are privileged to perceive, and the very ground of the existence of which they are in some measure permitted to discern.

With such superior advantages, then, do the members of the New Church exhibit a corresponding superiority in their hearts and lives? Our Lord declares that "unto whomsoever much is given, of him shall be much required:" therefore the question just propounded demands our serious attention; and if it cannot be satisfactorily answered, the reason should be sought, and diligently sought, among and in ourselves.

Now, it cannot be questioned, that as a Church we are far below that spiritual standard which is exhibited in the Word of God, and so clearly unfolded in the New Church writings. We are often painfully reminded that what we call the New Jerusalem Church is far from being a correct external manifestation of the New Jerusalem seen by John descending from God out of heaven. Many of the persons who profess to admire and receive the heavenly doctrines are, it is to be feared, but little imbued with their spirit, and manifest but little of their influence. It need not be surprising, indeed, that there should be various degrees of reception, and that there should be many claiming the privileges of citizenship who have scarcely entered the city, or at best are strangers therein. But there is not an individual among them, perhaps, who would choose to be included in this description. Hence, in order that such equivocal character, wherever it exists, may be individually discovered and put off, it is necessary to urge the duty of self-examination.

It has been remarked, however, that even those who have advanced far in a knowledge of the truth, too often betray a want of conformity with its dictates,-that there is not a marked distinction in life between them and other persons,-and that, making all due allowance for the stubbornness of the natural mind, there is not exhibited that superior elevation of character which might be expected. Should this appear a harsh judgment, let it be remembered, that those who have read, and are continually hearing, of the spiritual splendour and purity of the holy city, have some reason to expect its inhabitants to be distinguished by every Christian grace above the ordinary classes of mankind. They have reason to expect, not mere morality, but a spirituality of mind, a devotedness to the Lord, a seeking "first the kingdom of God and his righteousness." And even if there should seem ground for concluding that the unfavourable judgment now adverted to is founded on expectations which are unreasonable, still, no one ought to be satisfied with such conclusion, without faithful and honest self-examination.

Self-examination, then, is affectionately recommended, not merely as an unquestionable duty to be observed at all times, but as especially called for by the state of the Church at the present time. It is plainly seen that the New Church has an all-important office to fulfil, and all that is passing around us appears to indicate that the time is at hand. There is a growing desire for something more satisfactory to the rational mind than what is to be found in prevailing creeds; and the change and uncertainty which mark the condition of various sections of the Christian Church, may be expected to direct attention to one which is fixed on such a basis as will render it permanent. Hence arises among us an earnest inquiry as to the external aspect of our Church; and this is accompanied by a serious apprehension that it does not manifest the purity which belongs to its true character. Yet, its external influence can only be commensurate with its internal purity. We may loudly proclaim the superiority of the New Church doctrines; but the evidence of their superiority will be sought in the lives of their receivers. We often advert to the slow progress of the Church, and strive to devise means for the more effectual promulgation of its doctrines; but do we sufficiently regard the homely proverb, that example is more powerful than precept? It is our duty to present the truth to the understandings of men, and in many cases it proves irresistible; but the power of the Church must be chiefly felt in presenting truth to the world in its living forms,---that is, in the life and conduct of the members of the Church. It is then seen that the doctrines which are recommended are not a delusion, nor a mere persuasion, but a transforming power.

It is therefore obvious, that, even in relation to the world around us, our primary duty is a regard to our own state. It is not sufficient to be externally active in supporting societies, or adopting other measures for promoting a spread of the truth. It is to be feared, indeed, that this may sometimes take the place of the more important duty. It is possible to take great interest in extending the Church without, and yet to neglect the means of building up the Church within; and it is necessary to distinguish carefully between the zeal for proselyting and the genuine love of goodness and truth. It is far from being intended to speak lightly of any exertions for enlarging the boundaries of the Church. It is an unquestionable duty to make such exertions, which, proceeding from a right motive and guided by a proper spirit, will be the means of strengthening the Church within. And therefore, in urging a special regard to the latter duty, we can only call to remembrance the Lord's words concerning "the weightier matters of the law: 'These ought ye to have done, and not to leave the other undone."

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Whether, then, we consult our own welfare or the good of mankind, we shall faithfully examine ourselves, and not only in reference to general conduct, nor even the performance of our church duties, but especially in reference to our motives and affections. It will be readily admitted that a man's actions are no certain indication of the state of his heart. Even from infancy he is learning to conceal what is selfish and hateful therein, and thus to deceive others; but there is reason to conclude, that in so doing, he frequently deceives himself. Nor would it be rational to suppose that every one professing to admire and receive the doctrines of the New Church, becomes at once proof against self-delusion. When, indeed, we consider the force of habit, the influence of circumstances, the restraining power of external laws, and the secret love of reputation,-all combining to form the outward conduct, we may perceive not only that a fair exterior is no certain evidence of a pure interior, but that concerning the true character of the internal, we may be easily mistaken. Hence the necessity for strictly attending to our Lord's declaration as to the eye being single, and the body in consequence full of light. Hence the necessity for a close scrutiny, to see that the more interior ground of action is not different from that which we desire to have recognized by the world. In this manner to fulfil the injunction, "Know thyself," may appear no easy task; but to assist us in the efficient performance of it, we are favoured with the following lucid instruction from the enlightened Swedenborg:

“Every one may see what is the nature and quality of his life, if he will but search out the nature and quality of the end which he regards,not the nature and quality of the ends, for these are innumerable, being as many in number as are his intentions, and the judgments and conclusions of his thoughts. These, however, are intermediate ends, which are variously derived from the principal end, or have respect thereto. But let him search out the end which he regards in preference to all the rest, and in respect of which the rest are as nothing. And if he regards self and the world as ends, let him know that he is infernal; but if he regards the good of his neighbour, the general good, the Lord's kingdom, and especially the Lord himself, as ends, let him know that he is celestial."-A. C. 1909.

Nothing surely can be better than this for our guidance in the work of self-examination; and every one now addressed may be supposed to have such an acquaintance with the doctrines delivered by the same author, and more especially with the Word of God, from which those doctrines are drawn, as to be able rationally to discern the particular evils which it should be his object to detect, resist, and have sub

dued.* It may be useful, however, to direct attention to those general classes of evil tendencies which are pointed out in the addresses to the Seven Churches of Asia, contained in the 2nd and 3rd chapters of the Revelation. As those seven churches denote the various classes of persons from which the Lord's New Church should be formed; so by the evils predicated of them must be understood specifically those against which the members of the Church should be on their guard, and which, if not put away, will render them unfit for their distin guished position.

The characteristics of the several churches cannot be here noticed, though recommended for attentive study; but it may be permitted, as one example, to point to the Church of Ephesus, the angel of which is first addressed, and charged with having left his first love. This church, we are instructed, denotes those who primarily respect truths of doctrine, and not the good of life to which they lead. If, then, there is any ground for the apprehensions which have been adverted to, the Ephesian state is characteristic of a large portion of the New Church at the present day, and should therefore be particularly kept in view during self-examination. The Ephesians, we learn, are quick to detect evil in others; they can scrutinize and nicely distinguish between the things which are good and true, and those which are evil and false; they can even study and labour to teach the things which belong to religion and its doctrines; but the life of religion does not possess their first and chief regard. In truth, the state here described is, according to its degree, one of faith alone; it is one against which the exhortations and warnings of the Word of God are continually directed; and it is one which will clearly account for all the defects and short-comings which we have to lament. Are we better acquainted with truth as an outward object than as an inward power,-are we more disposed to teach than to practise, more active in extending the Church without, than diligent in cultivating it within? Then is the description of the Church of Ephesus the description of our state; and the warning delivered to that Church is delivered to us. Therefore, he that hath an ear, let him hear what the Spirit saith unto the Churches."

In conclusion, my dear brethren, whoever desires to be brought under the influence of the truth, and become a medium of good to others, let him ever bear in mind that a successful application of it to the correction of self, can only result from a faithful examination of self. And this

*If the sincere examiner desires further assistance, he will find it abundantiy provided in the Rev. W. Mason's "Heads of Self Examination," given in his “Help to Devotion."

is a sacred duty. Possessing the pure doctrines of the New Jerusalem, it is incumbent upon us to furnish a corresponding external. By thus living the truth we shall most effectually teach the truth; and Jerusalem will become a praise in the earth.

On behalf of the General Conference of the New Church,

I am,

Your faithful and affectionate brother in the truth,

August, 1850.

THOMAS C. SHAW.

REASON AND FAITH.

To determine the relation between Reason and Faith, or between the Intellectual Faculty of the human mind and the Truths of Revelation, has always been a subject of much investigation, and of no little controversy in the church. This important subject lies at the base of the true philosophy of religion; without its satisfactory solution it is impossible to see the proper relation which a Divine Revelation bears to the human mind, and vice versâ. And unless some degree of light be shed upon this subject, the true use of Reason in relation both to what is spiritual and even to what is natural, cannot be seen. The churches of Christendom, from a very early period, have endeavoured to banish Reason from the domain of Faith and Revelation, as though there were between them a fixed and an implacable enmity. Hence nothing has been more common, both in the Roman Catholic and in the Protestant Churches, than to decry reason as something in itself hostile to religion. In the former church religious worship has accordingly been reduced to mere mummery, of which, being in a dead language, scarcely anything is understood by the people. Religion itself is resolved into a merely blindfold sentiment of feeling without any intellectual life and light, and the whole mind is prostrated in blindfold submission to a spiritual despotism, more galling and dreadful than the chains of slavery itself. The Word of light and life has been withdrawn from the millions, and their rational mind, destined by creation to rise as with eagle's wings, above what is earthly and perishing to what is heavenly and eternal, is chained down to the dust of what is merely natural and sensual. And such has been the state of Christianity in the world for many ages. Christianity alone can raise mankind into the region of the spiritual, where the true destinies of humanity are realized and enjoyed. But this blessed elevation can only be effected through the intellectual discernment and the rational reception of revealed Truth.